It has been aptly remarked that repentance is the hardest
command for man to perform. Belief is simple, just look at the creation and one sees proof
of the Creator; confession is prompted by a strong belief; and water baptism, also a
command for the non-Christian, is not difficult, being precipitated by belief (Jn. 8: 24;
Rom. 10: 9, 10; Acts 2: 38; Gal. 5: 6). It is in the act of repentance that some of the
most complete changes that involve man's basic thinking, will, and emotion take place, as
we shall see. In this study of repentance, we shall explore the definition, the change of
mind of repentance, and the fact repentance is a radical act.

The definition of repentance.
In our efforts to define repentance in a practical way, let us begin by noticing comments
on three of the Greek words that are rendered repentance in the New Testament, two verbs
and one noun.

Noun metanoia: 'afterthought, change of mind,
repentance ' is used of 'repentance' from sin or evil .As regards 'repentance'
from sin, (a) the requirement by God on man's part is set forth, e.g., in Matt. 3: 8; Luke
3: 8; Acts 20: 21; 26: 20; (b) the mercy of God in giving 'repentance' or leading men to
it is set forth, e.g., in Acts 5: 31; 11: 18; Rom. 2: 4; 2 Tim. 2: 25. The most authentic
mss. omit the word in Matt. 9: 13; Mark 2: 17, as in the RV . In the NT the subject
chiefly has reference to 'repentance' from sin, and this change of mind involves both a
turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding
illustration of this. Christ began His ministry with a call to 'repentance,' Matt. 4: 17,
but the call is addressed, not as in the OT to the nation, but to the
individual ." (W. E. Vine, Expository Dictionary of New Testament Words).

It is imperative that we
understand repentance. Repentance is set forth as being universally
required. We read: "And the times of this ignorance God winked at; but now commandeth
all men every where to repent" (Acts 17: 30). It is either repent or perish (Lk. 13:
3, 5). God desires our repentance and is longsuffering in an effort to afford mankind the
opportunity to repent and not perish (2 Pet. 3: 9).

Let us now consider what repentance is not. Repentance is not
simply cessation from sin (Gen. 6: 6). Repentance is not simply sorrow for sin (2 Cor. 7:
10). Strictly considered, repentance is not within itself the source of faith, getting
saved, or reformation of life (cp. Mk. 1: 15; Acts 2: 38; Matt. 21: 29).

What precisely is repentance? Beloved, repentance is,
biblically viewed in the setting of salvation, a change of mind or will that is produced
by godly sorrow and the goodness of God that results in a change or reformation of life
(Matt. 21: 29; 2 Cor. 7: 10, Rom. 2: 4; Matt. 21: 29, see addendum)

The word of God is the
instrument that produces repentance. The reason why we should experience
godly sorrow (having sorrow such as God has for sin) and the viewing of God's goodness are
seen in the word of God (Jas. 1: 14-17; Jn. 3: 16). The word convicts us of our sins;
hence, the reason for repentance (Acts 2: 14-41).

Repentance, a change of mind
explored. As we have seen in the complete definition of repentance,
repentance involves a change of mind or will (Matt. 21: 29). God wants to influence and
control our thinking (for the better, 2 Cor. 10: 5; Phili. 4: 8). I am not suggesting that
in the following that man immediately and initially experiences a distinct, observable,
and definitional change in the following particulars as man comes to God. However, the
change of mind produced by repentance does, in its totality, involve change in the
following areas:

When one repents, one experiences change regarding sin. They
no longer love darkness and error but love light and truth (Jn. 3: 19). They are willing
to surrender their will to God and thus view God differently (Heb. 12: 28). They realize
their own sinfulness and cease being selfish (Rom. 3: 23; 2 Cor. 5: 15). They respect the
word of God and desire to obey it (Acts 2: 337-42). Repentance produces change in how we
view Satan, others, money, work, and life in general (I Pet. 5: 8; Matt. 7: 12; I Tim. 6:
10; Col. 3: 22, 23; I Pet. 3: 10, 11).

Repentance, a radical act.
By "radical" I do not mean fanatical but drastic. Drastic is relative and in
this sense, good. Allow me to demonstrate what I mean.

The son when first approached by his father to work in the
vineyard refused (Matt. 21: 28 ff.). However, we read that "he went." What was
there that caused the important change? "He answered and said, I will not: but
afterward repented, and went" (Matt. 21: 29). Some of the Jews who crucified Christ
later became Christians who worshipped and served Christ. Repentance brought about this
radical change (Acts 2: 23, 36, 37-41, 42, 44, 46). Saul of Tarsus had persecuted
Christians and had them murdered, but then became a servant of Jesus Christ himself, the
great apostle Paul (Acts 9: 12). What caused this change in Saul's life? Saul repented
(Acts 9: 3-18, repentance is necessarily inferred, Acts 2: 38). The Philippian jailer who
was a pagan had charge of Paul and Silas in prison. Later he is found washing their
stripes and feeding them in his house (Acts 16: 33, 34). Repentance drastically changed
his thinking regarding himself, Paul, and Silas (Acts 16: 30 ff.).

Repentance will also result in consequential changes today in
a person's life. Repentance will cause the person who has a foul mouth to use pure speech;
the thief to cease his sealing, and the drunkard to forsake the bottle (Eph. 4: 28; Eph.
4: 28; Prov. 23: 29 ff.). Repentance also involves restitution, as is seen in the case of
Zacchaeus (Lk. 19: 8-10). Money that is stolen will not be retained but returned, when
repentance is present. The adulterer will return the wife of another man or will cease his
adultery with a women to whom he has no scriptural right (Matt. 19: 9). There will be no
"if I have sinned" or "I sinned but ," when repentance is truly
experienced. Repentance pervades every fiber of our being and soul and can truly transform
us into a mindset that receives and loves the word of God and will obey it at all costs (I
Jn. 5: 3, 2: 3 ff.).

In conclusion, repentance is not just an isolated act that is
performed when one initially comes to God. Repentance is ongoing (2 Cor. 7: 8 ff.). I
shall close by quoting what Paul said repentance produced in a people who had before been
spiritually indifferent: "For behold this selfsame thing, that ye sorrowed after a
godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea,
what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what
revenge! In all things ye have approved yourselves to be clear in this matter" (2
Cor. 7: 11).

Addendum: The same Greek verb metamelomai is used to
describe the change in thinking characteristic of the son and of Judas as well (Matt. 21:
29; 27: 3). Judas obviously experienced regret and a consequent chance of mind; however,
his "repentance" appears to have only involved regret and a change in mind that
did not positively manifest itself in making himself right with God (Acts 1: 25). In the
case of Judas, suicide was the result of his change in mind (Matt. 27: 5). Initial
repentance must be guided by God's word and continue to result in obedience to God; not
simply being engulfed in sorrow.